Under the Nose of the Inquisition

In 1603, imprisoned for secretly practicing Judaism, Sebastian Rodriguez built a sukkah.

Throughout our long history, Jews have overcome all sorts of obstacles to observe the mitzvah of sukkah. But perhaps one of the most striking instances of the Jewish people’s love for this mitzvah – and determination to fulfill it at all costs – is the sukkah that was built in Mexico City in the year 1603 by a crypto-Jew named Sebastian Rodriguez.

Rodriguez had been arrested by the Inquisition for committing the crime of Judaizing – practicing Judaism in secret – and was sitting in jail. With Sukkot fast approaching, he decided to do the impossible: Build a sukkah. In prison. Under the eyes of his jailers, agents of the Spanish Inquisition.

There was only one question: How on earth was he going to do it?

A Precarious World

The fragile, temporary sukkah is supposed to remind us that life is transient. Our homes, our jobs, even our entire way of life, can be uprooted in the blink of an eye. The Jews of Spain learned that difficult lesson in the year 1391, when angry peasant mobs went on a rampage. By the time the rebellion was stopped, almost every Jewish community in Spain had been destroyed. Thousands of Jews were killed, and tens of thousands were forcibly baptized.

Many of these “New Christians,” who are also known as crypto-Jews or Anusim (the forced ones), only pretended to be good Christians. In their hearts, they still considered themselves to be Jews, and behind closed doors they continued to secretly practice their Jewish religion.

In some places, at least in the early years of the 15th century, their allegiance could be displayed more openly. Some crypto-Jews continued to go to family celebrations, and they even celebrated the Jewish holidays with their still-Jewish family and friends.

They also could see firsthand what the Church was doing to harass and oppress Spain’s dwindling Jewish population, since the Church hoped that poverty and degradation would convince these remaining Jews to abandon their faith. Therefore, many Anusim – who were able to keep their jobs and their wealth because they were Christians, even if in name only – tried to help. Before Sukkot, for example, some Anusim women would lend out their expensive fabrics and rugs to decorate the sukkahs in the Jewish ghetto. They would even lend their fine dresses and jewels to impoverished Jewish women.

The visit had nothing to do with the Jewish commandment to dwell in the sukkah – or so the Anusim said to outsiders.

During the holiday, Anusim would visit the sukkahs, and it certainly helped that medieval cities were very small. Should anyone question them, the Anusim would reply that they just happened to be passing by and were curious to see the little booths. Once they were inside, they accepted the offer to have some refreshments. But the visit had nothing to do with the Jewish commandment to dwell in the sukkah – or so the Anusim said to outsiders.

Those Anusim who wished to build their own sukkah would usually go out to a nearby field and build it there. If they were questioned, they again had a ready answer: They put up the booths because they heard that bad weather was coming.

This open contact between the two communities continued until 1478, when a new blow befell the Anusim: the Spanish Inquisition. Almost overnight, it became a punishable crime to have anything to do with the Jewish religion, and those pleasant memories of sitting in the sukkah came back to haunt them.

In the Inquisition’s records we can read the testimony of Elvira Martiez of Toledo, who in 1509 tried to convince her interrogators that her visit to a sukkah was “not on account of the ceremony but rather in order to see the said booth.” Juana Rodriguez was more defiant. Arrested in 1504, she said that she remembered lending a rug and a bordered sheet to a Jew, so he could make his sukkah, “all of which I did in honor of, and in keeping with the law of the Jews, thinking that I would be saved by it.”

But whether they responded with fear or defiance, the Anusim knew that the noose was tightening – for all of them.

A New World

Already in despair, things seemed to go from bad to worse in 1492, when the Jews were expelled from Spain and the Anusim community’s last tangible connection to Jewish life was severed. Then came the news that Christopher Columbus had discovered a “new world,” and that gave the Anusim renewed hope. Once the Spanish decided to colonize Nueva Espagna (present-day Mexico), they needed people to settle the new colony. The Anusim, who were eager to escape from the Inquisition, left Spain en masse. According to many estimates, by the middle of the 1500s there were more crypto-Jews living in Mexico City than Spanish Catholics.

Worried Catholic officials in Mexico wrote letters to the Spanish government to complain. The government responded in two ways: enacting the Blood Purity Law, which limited immigration to Mexico to only those New Christians who could prove that their families had been New Christians for at least the last three generations, and the establishment of the Mexican Inquisition, an arm of the Inquisition in Spain.

Despite the threat of discovery and possible death, the Anusim continued to practice Judaism to the best of their ability.

Interestingly, the Mexican Inquisition didn’t target the native Indians, even though there were many who continued to observe their pagan practices after their conversion. Instead, it concentrated on ferreting out heretics from among the European and mulatto populations. Protestants and Catholics accused of moral lapses figure prominently in the records. Crypto-Jews were another prominent group among the accused.

Yet despite the threat of discovery and possible death, the Anusim continued to practice Judaism to the best of their ability. Since they didn’t have access to a Jewish calendar, many communities calculated the dates of holidays according to the lunar cycle. Sukkot was therefore celebrated 14 or 15 days after the new moon of September was spotted. Over the years, the four species were forgotten, but the memory of the sukkah lived on. Some Anusim would continue to go out to the fields to build their booths, while others would find some other way to observe the mitzvah in secret.

A Hopeful World

The worst years of the Mexican Inquisition occurred early on. For instance, at the auto-da-fe that took place in Mexico City in December 1596, out of the 66 prisoners sentenced, 41 had been accused of Judaizing. Of these, 22 were reconciled to the Church, 10 were burned in effigy, since they had escaped from Mexico, and nine crypto-Jews were burned at the stake.

It’s very possible that the Sebastian Rodriguez of our sukkah story was among the crypto-Jews who were sentenced that December. The records tell us that a Sebastian Rodriguez and his wife Constanza were among “Those to be reconciled for guarding and observing the dead Law of Moses,” as were other members of his extended family, whose names also appear in the prison account.

The term “reconcile” sounds better than it was, which is perhaps why a popular expression of the time somewhat cynically stated “One can leave the Inquisition without being burned, but he will assuredly leave scorched.” To be reconciled to the Church meant that the Church was willing to let you live – as a Christian – but you were still going to be punished. In the case of Constanza and Sebastian Rodriguez, their punishment was “perpetual imprisonment” and the confiscation of all their goods.

What they did on Sukkot for the first six years of their imprisonment isn’t known, but there is a memorable record of what happened the seventh year, which appears in David Martin Gitlitz’s book Secrecy and Deceit: The Religion of the Crypto-Jews (University of New Mexico Press).

One evening during the holiday, Sebastian Rodriguez asked a man named Captain Lemos (who turned out to be an informer) to go and get a lot of branches. When Lemos returned, he was accompanied by four Indians, all of whom had been enlisted to bring willow branches to the prison. After a few of the prison’s corridors and an interior courtyard that was open to the sky were decorated with the branches, tables were set up in the corridors. Another table was placed in front of the room overlooking the courtyard where Rodriguez, his wife, and other family members and friends were imprisoned. Then, when all was ready, food was brought to the prison and served by family members who were still free.

This last bit wasn’t unusual, since families were expected to take care of their imprisoned relatives, which included bringing them their meals. What was unusual, though, was the festiveness of the occasion. Granted, the Rodriguez sukkah probably wasn’t 100 percent kosher. But according to Lemos, the happiness of Yom Tov was definitely there. Not only was there a lavish meal, but also music and singing and much rejoicing.

How did Rodriguez get away with it? He told the prison warden – who attended the meal as a guest, along with his wife – that this was a wedding celebration!

Was the warden really fooled? Was he bribed? Was he also a crypto-Jew, or someone with relatives who were crypto-Jews? We don’t know.

But we do know that, some 400 years later, Rodriguez’s decision to build a sukkah is still an inspiring example of the Jewish people’s determination to keep the Torah wherever we are – even if that’s under the nose of the Spanish Inquisition.

Featured at Aish.com:

About the Author

Libi Astaire is an award-winning author. Her book Day Trips to Jewish History takes a look at lesser known aspects of Jewish history, including the story of the crypto-Jews of Spain and Portugal. She is also the author of The Banished Heart, a novel about Shakespeare’s writing of The Merchant of Venice, and the Ezra Melamed Mystery Series, a Jewish historical mystery series set in Regency England.

The opinions expressed in the comment section are the personal views of the commenters. Comments are moderated, so please keep it civil.

Visitor Comments: 14

(10)
Margaret Sais,
October 24, 2016 9:41 PM

My heart is broken for all their sufferings.

As a Christian I stand in their defense

(9)
Bobby5000,
October 17, 2016 9:17 PM

Crazy religion

Islam was a voice of religious toleration, at least with respect to Jews, during this time. And Catholicism was practiced in a strange way. Jews would be tortured, sometimes brutally and in the presence of family member, so they would come to appreciate the love and tolerance.of Christianity.

(8)
Sarah V.,
October 7, 2014 5:46 PM

Chile's "hidden Jews"

בס"דAs I am currently recovering from an operation I am being sent carers to help me. The other day, when my succah was built, a Chilean carer was delighted. Apparently in Chile they have a two day national day at the beginning of October in which they live in succos. It is also common for women to secretly light candles on Friday nights, and my carer said words to the effect that 'everyone knows they are descended from hidden Jews'.

(7)
Samuel L. Frydman,
September 24, 2013 6:44 PM

Balances in the weights and measures of Torah....

Is it not obvious that the "amount" of Godliness in any era of man must balance the "amount" of Evil in that era....We have all learned of the Angels visit to Lot's home in that era where the negotiations and interpretations allowed for Lot's family to leave Sodom and Gemorah prior to destruction from above. Then again, who am I but one person to calculate for God.

(6)
Mary,
September 21, 2013 7:42 PM

Inquisition

They certainly had much more courage than I would have had if I were facing the Inquisition. What they did is incredible.

(5)
Jon,
September 18, 2013 7:15 PM

Ancient grievances

Time to put them to rest.

Anonymous,
October 8, 2014 1:38 AM

They will NEVER die

Dvirah,
October 8, 2014 8:18 AM

But Not Forgetten

Nevertheless we remember and it is right to do so, firstly to celebrate the heroism and secondly to recognize the signs of a return of the danger, like today.

Lee,
September 27, 2015 7:59 AM

Ancient inspirations

Always time to honour them

(4)
yehudit r,
September 16, 2013 10:45 AM

Marrano vs. Anusim

Marrano, in medieval Spanish, meant "swine." In being called Marranos, secret Jews were being held in contempt. The interpretation of Marrano as being derived from the word "mar" (bitter) is a later attempt to give these people some respect. Many of their descendants prefer the term "Anusim" and "Crypto Jews" because these words do not covey contempt and hatred.

unlisted,
September 16, 2013 10:28 PM

Another term

Also the Spanish word "conversos" is used. Certainly preferable to "marranos," which most Jews don't know the translation of.

(3)
Orali Hall,
September 15, 2013 9:53 PM

I believe in Sukkat, this for me, symbolizes Humility.

I admire the people mentioned. They truly stood up for their Jewish Heritage nO matter what it takes!! Commendable !

(2)
David,
September 15, 2013 7:44 PM

As a Spain citizen, Spain shoot on their own foot

So I could not figure out how this barbars had so much success during Spanish Kingdom. Becouse of Torah wisdom.I enjoy very much Torah techings.Spain should ask sorry publicly, declare any religion welcomed.If I ever have any chance to make that happen, rest assure that Israel support would be on the head of its agenda.Spain has too much jewish heritage to allow animals destroy it.

(1)
Nach Shon,
September 15, 2013 6:42 PM

We were Matanos, not Anishim

Please use correct historical & current term, Marranos, from Hebrew Mara bitter. as we were & still are the "biter ones."

I've been striving to get more into spirituality. But it seems that every time I make some progress, I find myself slipping right back to where I started. I'm getting discouraged and feel like a failure. Can you help?

The Aish Rabbi Replies:

Spiritual slumps are a natural part of spiritual growth. There is a cycle that people go through when at times they feel closer to God and at times more distant. In the words of the Kabbalists, it is "two steps forward and one step back." So although you feel you are slipping, know that this is a natural process. The main thing is to look at your overall progress (over months or years) and be able to see how far you've come!

This is actually God's ingenious way of motivating us further. The sages compare this to teaching a baby how to walk. When the parent is holding on, the baby shrieks with delight and is under the illusion that he knows how to walk. Yet suddenly, when the parent lets go, the child panics, wobbles and may even fall.

At such times when we feel spiritually "down," that is often because God is letting go, giving us the great gift of independence. In some ways, these are the times when we can actually grow the most. For if we can move ourselves just a little bit forward, we truly acquire a level of sanctity that is ours forever.

Here is a practical tool to help pull you out of the doldrums. The Sefer HaChinuch speaks about a great principle in spiritual growth: "The external awakens the internal." This means that although we may not experience immediate feelings of closeness to God, eventually, by continuing to conduct ourselves in such a manner, this physical behavior will have an impact on our spiritual selves and will help us succeed. (A similar idea is discussed by psychologists who say: "Smile and you will feel happy.")

That is the power of Torah commandments. Even if we may not feel like giving charity or praying at this particular moment, by having a "mitzvah" obligation to do so, we are in a framework to become inspired. At that point we can infuse that act of charity or prayer with all the meaning and lift it can provide. But if we'd wait until being inspired, we might be waiting a very long time.

May the Almighty bless you with the clarity to see your progress, and may you do so with joy.

In 1940, a boatload 1,600 Jewish immigrants fleeing Hitler's ovens was denied entry into the port of Haifa; the British deported them to the island of Mauritius. At the time, the British had acceded to Arab demands and restricted Jewish immigration into Palestine. The urgent plight of European Jewry generated an "illegal" immigration movement, but the British were vigilant in denying entry. Some ships, such as the Struma, sunk and their hundreds of passengers killed.

If you seize too much, you are left with nothing. If you take less, you may retain it (Rosh Hashanah 4b).

Sometimes our appetites are insatiable; more accurately, we act as though they were insatiable. The Midrash states that a person may never be satisfied. "If he has one hundred, he wants two hundred. If he gets two hundred, he wants four hundred" (Koheles Rabbah 1:34). How often have we seen people whose insatiable desire for material wealth resulted in their losing everything, much like the gambler whose constant urge to win results in total loss.

People's bodies are finite, and their actual needs are limited. The endless pursuit for more wealth than they can use is nothing more than an elusive belief that they can live forever (Psalms 49:10).

The one part of us which is indeed infinite is our neshamah (soul), which, being of Divine origin, can crave and achieve infinity and eternity, and such craving is characteristic of spiritual growth.

How strange that we tend to give the body much more than it can possibly handle, and the neshamah so much less than it needs!